Spirit Force

• TO KNOW THE POWER OF HIS RESURRECTION

  WWW.FAITHBUCKS.COMHALLELUJAH! I protest by your rejoicing which I have in Christ Jesus our LORD, I die daily.1CO.15:32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.1CO.15:33 Be not deceived: evil communications corrupt good manners.1CO.15:34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.1CO.15:35 But some man will say, How are the dead raised up? and with what body do they come?1CO.15:36 Thou fool, that which thou sowest is not quickened, except it die:1CO.15:37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:1CO.15:38 But God giveth it a body as it hath pleased him, and to every seed his own body.1CO.15:39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.1CO.15:40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.1CO.15:41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.1CO.15:42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:1CO.15:43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:1CO.15:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.1CO.15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.1CO.15:46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.1CO.15:47 The first man is of the earth, earthy; the second man is the Lord from heaven.1CO.15:48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.1CO.15:49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

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  1:17:24
• Supernatural Reports from Florida to NC Report Frontlines

  Faithbucks.com Better is a dry morsel with quietness than a house full of feasting [on offered sacrifices] with strife. 2 A wise servant shall have rule over a son who causes shame, and shall share in the inheritance among the brothers. 3 The refining pot is for silver and the furnace for gold, but the Lord tries the hearts. 4 An evildoer gives heed to wicked lips; and a liar listens to a mischievous tongue. 5 Whoever mocks the poor reproaches his Maker, and he who is glad at calamity shall not be held innocent or go unpunished. 6 Children’s children are the crown of old men, and the glory of children is their fathers. 7 Fine or arrogant speech does not befit [an empty-headed] fool—much less do lying lips befit a prince. 8 A bribe is like a bright, precious stone that dazzles the eyes and affects the mind of him who gives it; [as if by magic] he prospers, whichever way he turns. 9 He who covers and forgives an offense seeks love, but he who repeats or harps on a matter separates even close friends. 10 A reproof enters deeper into a man of understanding than a hundred lashes into a [self-confident] fool. 11 An evil man seeks only rebellion; therefore a stern and pitiless messenger shall be sent against him.

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  32:57
• Holy Spirit Study! WNC BROADCAST with Anna Prayers

  GET NOTIFIED WHEN WE GO LIVE HERE AND DOWNLOAD THE APP!fringeradionetwork.com HOW TO SOW THE SEED FINANCIALLY:PAYPAL:[email protected]:3H4Z2X22DuVUjWPsXKPEsWZmT9c4hDmYvyVENMO:@faithbucksCASHAPP:$spiritforcebucksPATREON:Michael BashamHOME BASE SITE:faithbucks.comAnd though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.1CO.13:3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.1CO.13:4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,1CO.13:5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;1CO.13:6 Rejoiceth not in iniquity, but rejoiceth in the truth;1CO.13:7 Beareth all things, believeth all things, hopeth all things, endureth all things.1CO.13:8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.1CO.13:9 For we know in part, and we prophesy in part.1CO.13:10 But when that which is perfect is come, then that which is in part shall be done away.1CO.13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.1CO.13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.1CO.13:13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.Chapter 141CO.14:1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.1CO.14:2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.1CO.14:3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.1CO.14:4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.1CO.14:5 I would that ye all spake with tongues but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.1CO.14:6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?1CO.14:7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?1CO.14:8 For if the trumpet give an uncertain sound, who shall prepare himself to the battle?1CO.14:9 So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.1CO.14:10 There are, it may be, so many kinds of voices in the world, and none of them is without signification.1CO.14:11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.1CO.14:12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.1CO.14:13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret.1CO.14:14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.1CO.14:15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.1CO.14:16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?1CO.14:17 For thou verily givest thanks well, but the other is not edified.1CO.14:18 I thank my God, I speak with tongues more than ye all:1CO.14:19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.1CO.14:20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.1CO.14:21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the LORD.1CO.14:22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.1CO.14:23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?1CO.14:24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:1CO.14:25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.1CO.14:26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.1CO.14:27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.1CO.14:28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.1CO.14:29 Let the prophets speak two or three, and let the other judge.1CO.14:30 If any thing be revealed to another that sitteth by, let the first hold his peace.1CO.14:31 For ye may all prophesy one by one, that all may learn, and all may be comforted.1CO.14:32 And the spirits of the prophets are subject to the prophets.1CO.14:33 For God is not the author of confusion, but of peace, as in all churches of the saints.1CO.14:34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law.1CO.14:35 And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.1CO.14:36 What? came the word of God out from you? or came it unto you only?1CO.14:37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.1CO.14:38 But if any man be ignorant, let him be ignorant.1CO.14:39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.1CO.14:40 Let all things be done decently and in order.

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  1:23:10
• You can take back all that was lost DREAM

  Far away in some strange constellation in skies infinitely remote, there is a small star, which astronomers may some day discover. At least I could never observe in the faces or demeanour of most astronomers or men of science any evidence that they had discovered it; though as a matter of fact they were walking about on it all the time. It is a star that brings forth out of itself very strange plants and very strange animals; and none stranger than the men of science. That at least is the way in which I should begin a history of the world if I had to follow the scientific custom of beginning with an account of the astronomical universe. I should try to see even this earth from the outside, not by the hackneyed insistence of its relative position to the sun, but by some imaginative effort to conceive its remote position for the dehumanised spectator. Only I do not believe in being dehumanised in order to study humanity. I do not believe in dwelling upon the distances that are supposed to dwarf the world; I think there is even something a trifle vulgar about this idea of trying to rebuke spirit by size. And as the first idea is not feasible, that of making the earth a strange planet so as to make it significant, I will not stoop to the other trick of making it a small planet in order to make it insignificant. I would rather insist that we do not even know that it is a planet at all, in the sense in which we know that it is a place; and a very extraordinary place too. That is the note which I wish to strike from the first, if not{20} in the astronomical, then in some more familiar fashion. One of my first journalistic adventures, or misadventures, concerned a comment on Grant Allen, who had written a book about the Evolution of the Idea of God. I happened to remark that it would be much more interesting if God wrote a book about the evolution of the idea of Grant Allen. And I remember that the editor objected to my remark on the ground that it was blasphemous; which naturally amused me not a little. For the joke of it was, of course, that it never occurred to him to notice the title of the book itself, which really was blasphemous; for it was, when translated into English, ‘I will show you how this nonsensical notion that there is a God grew up among men.’ My remark was strictly pious and proper; confessing the divine purpose even in its most seemingly dark or meaningless manifestations. In that hour I learned many things, including the fact that there is something purely acoustic in much of that agnostic sort of reverence. The editor had not seen the point, because in the title of the book the long word came at the beginning and the short word at the end; whereas in my comment the short word came at the beginning and gave him a sort of shock. I have noticed that if you put a word like God into the same sentence with a word like dog, these abrupt and angular words affect people like pistol-shots. Whether you say that God made the dog or the dog made God does not seem to matter; that is only one of the sterile disputations of the too subtle theologians. But so long as you begin with a long word like evolution the rest will roll harmlessly past; very probably the editor had not read the whole of the title, for it is rather a long title and he was rather a busy man.

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  19:34
• Why do the fighters fight? 1 Corinthians 13

  Why do the fighters fight? What is the psychology that sustains the terribleand wonderful thing called a war?In nothing is this new history needed so much as in the psychology ofwar. Our history is stiff with official documents, public or private,which tell us nothing of the thing itself. At the worst we only have theofficial posters, which could not have been spontaneous preciselybecause they were official. At the best we have only the secretdiplomacy, which could not have been popular precisely because it wassecret. Upon one or other of these is based the historical judgmentabout the real reasons that sustained the struggle. Governments fightfor colonies or commercial rights; governments fight about harbours orhigh tariffs; governments fight for a gold mine or a pearl fishery. Itseems sufficient to answer that governments do not fight at all. Why dothe fighters fight? What is the psychology that sustains the terribleand wonderful thing called a war? Nobody who knows anything of soldiersbelieves the silly notion of the dons, that millions of men can be ruledby force. If they were all to slack, it would be impossible to punishall the slackers. And the least little touch of slacking would lose awhole campaign in half a day. What did men really feel about thepolicy? If it be said that they accepted the policy from the politician,what did they feel about the politician? If the vassals warred blindlyfor their prince, what did those blind men see in their prince?There is something we all know which can only be rendered, in anappropriate language, as _realpolitik_. As a matter of fact, it is analmost insanely unreal politik. It is always stubbornly and stupidlyrepeating that men fight for material ends, without reflecting for amoment that the material ends are hardly ever material to the men whofight. In any case, no man will die for practical politics, just as noman will die for pay. Nero could not hire a hundred Christians to beeaten by lions at a shilling an hour; for men will not be martyred formoney. But the vision called up by real politik, or realistic politics,is beyond example crazy and incredible. Does anybody in the worldbelieve that a soldier says, ‘My leg is nearly dropping off, but I shallgo on till it drops; for after all I shall enjoy all the advantages ofmy government obtaining a warm-water port in the Gulf of Finland.’ Cananybody suppose that a clerk turned conscript says, ‘If I am gassed Ishall probably die in torments; but it is a comfort to reflect thatshould I ever decide to become a pearl-diver in the South Seas, thatcareer is now open to me and my countrymen.’ Materialist history is themost madly incredible of all histories, or even of all romances.Whatever starts wars, the thing that sustains wars is something in thesoul; that is something akin to religion. It is what men feel about lifeand about death. A man near to death is dealing directly with anabsolute; it is nonsense to say he is concerned only with relative andremote complications that death in any case will end. If he is sustainedby certain loyalties, they must be loyalties as simple as death. Theyare generally two ideas, which are only two sides of one idea. The firstis the love of something said to be threatened, if it be only vaguelyknown as home; the second is dislike and defiance of some strange thingthat threatens it. The first is far more philosophical than it sounds,though we need not discuss it here. A man does not want his nationalhome destroyed or even changed, because he cannot even remember all thegood things that go with it; just as he does not want his house burntdown, because he can hardly count all the things he would miss.Therefore he fights for what sounds like a hazy abstraction, but isreally a house. But the negative side of it is quite as noble as well asquite as strong. Men fight hardest when they feel that the foe is atonce an old enemy and an eternal stranger, that his atmosphere is alienand antagonistic; as the French feel about the Prussian or the EasternChristians about the Turk. If we say it is a difference of religion,people will drift into dreary bickerings about sects and dogmas. We willpity them and say it is a difference about death and daylight; adifference that does really come like a dark shadow between our eyes andthe day. Men can think of this difference even at the point of death;for it is a difference about the meaning of life.Men are moved in these things by something far higher and holier thanpolicy: by hatred. When men hung on in the darkest days of the GreatWar, suffering either in their bodies or in their souls for those theyloved, they were long past caring about details of diplomatic objects asmotives for their refusal to surrender. Of myself and those I knew bestI can answer for the vision that made surrender impossible. It was thevision of the German Emperor’s face as he rode into Paris. This is notthe sentiment which some of my idealistic friends describe as Love. I amquite content to call it hatred; the hatred of hell and all its works,and to agree that as they do not believe in hell they need not believein hatred. But in the face of this prevalent prejudice, this longintroduction has been unfortunately necessary, to ensure anunderstanding of what is meant by a religious war. There is a religiouswar when two worlds meet; that is, when two visions of the world meet;or in more modern language, when two moral atmospheres meet. What is theone man’s breath is the other man’s poison; and it is vain to talk ofgiving a pestilence a place in the sun. And this is what we mustunderstand, even at the expense of digression, if we would see whatreally happened in the Mediterranean; when right athwart the rising ofthe Republic on the Tiber, a thing overtopping and disdaining it, darkwith all the riddles of Asia and trailing all the tribes anddependencies of imperialism, came Carthage riding on the sea.The ancient religion of Italy was on the whole that mixture which wehave considered under the head of mythology; save that where the Greekshad a natural turn for the mythology, the Latins seem to have had a realturn for religion. Both multiplied gods, yet they sometimes seem to havemultiplied them for almost opposite reasons. It would seem sometimes asif the Greek polytheism branched and blossomed upwards like the boughsof a tree, while the Italian polytheism ramified downward like theroots. Perhaps it would be truer to say that the former branches liftedthemselves lightly, bearing flowers; while the latter hung down, beingheavy with fruit. I mean that the Latins seem to multiply gods to bringthem nearer to men, while the Greek gods rose and radiated outwards intothe morning sky. What strikes us in the Italian cults is their local andespecially their domestic character. We gain the impression ofdivinities swarming about the house like flies; of deities clusteringand clinging like bats about the pillars or building like birds underthe eaves. We have a vision of a god of roofs and a god of gateposts, ofa god of doors and even a god of drains. It has been suggested that allmythology was a sort of fairy-tale; but this was a particular sort offairy-tale which may truly be called a fireside tale, or a nursery-tale;because it was a tale of the interior of the home; like those which makechairs and tables talk like elves. The old household gods of the Italianpeasants seem to have been great, clumsy, wooden images, morefeatureless than the figure-head which Quilp battered with the poker.This religion of the home was very homely. Of course there were otherless human elements in the tangle of Italian mythology. There were Greekdeities superimposed on the Roman; there were here and there uglierthings underneath, experiments in the cruel kind of paganism, like theArician rite of the priest slaying the slayer. But these things werealways potential in paganism; they are certainly not the peculiarcharacter of Latin paganism. The peculiarity of that may be roughlycovered by saying that if mythology personified the forces of nature,this mythology personified nature as transformed by the forces of man.It was the god of the corn and not of the grass, of the cattle and notthe wild things of the forest; in short, the cult was literally aculture; as when we speak of it as agriculture.With this there was a paradox which is still for many the puzzle orriddle of the Latins. With religion running through every domesticdetail like a climbing plant, there went what seems to many the veryopposite spirit: the spirit of revolt. Imperialists and reactionariesoften invoke Rome as the very model of order and obedience; but Rome wasthe very reverse. The real history of ancient Rome is much more like thehistory of modern Paris. It might be called in modern language a citybuilt out of barricades. It is said that the gate of Janus was neverclosed because there was an eternal war without; it is almost as truethat there was an eternal revolution within. From the first Plebeianriots to the last Servile Wars, the state that imposed peace on theworld was never really at peace. The rulers were themselves rebels.There is a real relation between this religion in private and thisrevolution in public life. Stories none the less heroic for beinghackneyed remind us that the Republic was founded on a tyrannicide thatavenged an insult to a wife; that the Tribunes of the people werere-established after another which avenged an insult to a daughter. Thetruth is that only men to whom the family is sacred will ever have astandard or a status by which to criticise the state. They alone canappeal to something more holy than the gods of the city; the gods of thehearth. That is why men are mystified in seeing that the same nationsthat are thought rigid in domesticity are also thought restless inpolitics; for in

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  1:06:20

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